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SABBATH-SCHOOL
LESSON QUARTERLY
Published by the
PACIFIC PRESS PUBLISHING CO.
MOUNTAIN VIEW, CALIFORNIA
[Entered as second-class matter October 13, 1904, at the Post-office at Moun-
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FOR SENIOR CLASSES
SECOND QUARTER, 1908
No. 52
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Sabbath-School Lessons
Great Reform Movements
In the Light of the Threefold Message
of Revelation 14
Senior Division
Second Quarter, 1908.
LESSON 1.—The Fundamental Truth of the Gospel.
APRIL 4, 1908.
Questions.
1.
What is the Gospel declared to be ? Rom. 1: 16.
2.
What is the essential element of this power re-
vealed in the Gospel? Verse 17.
3.
Upon what former inspired statement does this
exposition rest? Same verse.
4.
How has God's righteousness been manifested?
Rom. 3 : 21.
5.
-
How is this righteousness acquired? Verse 22.
6.
In what condition are all found ? Verse 23.
7.
What provision has been made for all? Verse 24.
8.
What makes it possible for God to pass over sins?
Verse 25.
4
SABBATH-SCHOOL LESSON QUARTERLY
9.
What is God thus enabled to be and to do ? • Verse
26.
10.
What 'relation does righteousness by faith sustain
to the law? Verse 31.
11.
For what purpose did Christ bear the penalty of
sin ? 2 Cor. 5 : 21.
12.
To accomplish what special result did Christ be-
come flesh? Rom. 8: 3, 4.
13.
What kind of righteousness did the apostle Paul
desire to possess? Phil. 3 : 8, 9.
14.
What will be true of those who possess this right-
eousness? Isa. 51 : 7.
15.
What promise is thus fulfilled? Jer. 31 : 33.
16.
What is the Gospel basis of justification ? Rom.
3:28.
17.
What is the evidence of such a justification ? Rom.
2 ; 13.
18.
What, then, is the "everlasting Gospel" of Rev.
14: 6? In what way only is it possible for a people to
keep the commandments of God? Heb. 11: 6.
Notes.
This lesson should be thoroughly mastered, as it is -the basis
of all the succeeding lessons of this series.
.
In the study of this lesson the following facts ought to stand
out clearly: That the Gospel is the revelation of God's right-
eousness; that this righteousness comes to us as a gift (Horn. 5:
35-18) entirely apart from any works of ours; that it is received
by receiving or believing on Christ; that we are thus made
righteous "freely" by the grace of God; that by this manifes-
tation of His own righteousness God is able to account the
ungodly as righteous, while still maintaining His own right-
eous character; that the faith which justifies us also estab-
lishes the law of God in the heart; that God gave His Son to
become one with the human family in order that the righteous
law might be fulfilled in humanity, being written in the hearts
SABBATH-SCHOOL LESSON QUARTERLY
5
of all believers; that the keeping of the law of God is the
evidence of genuine justification; that "the everlasting Gospel"
of this threefold message is the Gospel of righteousness by
faith; and that the only way of keeping the commandments of
God is by being made righteous by faith, as the keeping of
the commandments is the fruit of salvaTion rather than the price
of salvation.
"When we spOak of faith, there is a dist;nction that should
be borne in mind. There is a kind of belief that is wholly
distinct from faith. The existence and power of God, the _truth
of His word, are facts that even Satan and his hosts can not at
heart deny. The Bible says that 'the devils also believe, 'and trem-
ble;' but this is not faith. Where there is not only a belief in
God's word, but a submission of the will to Him; where the heart
is yielded to Him, the affections fixed upon Him, there is faith,
—faith that works by love, and purifies the soul. Through this
faith the heart is renewed in the image of God. And the
heart that in its unrenewed state is not subject to the law of
God, neither indeed can be, now delights in its holy precepts,
exclaiming with 'the psalmist, '0 how love I Thy law! it is my
meditation all' the day.' And the righteousness of the law is
fulfilled in us, 'who walk not after the flesh, but after the
Spirit.'
"—"Steps to Christ," pages 69, 70.
" 'For in Jesus Christ neither circumcision availeth anything,
nor uncircumcision, but faith which worketh by love.' That
is to say, faith which is not feigned or hypocritical, but true
and lively. This is that' faith which exerciseth and requireth
good works through love. It is as much as to say, He that
will be a true Christian indeed, or one of Christ's kingdom,
must be a true believer. Now he believeth not truly, if works
of charity [love] follow not his faith. So on both hands, as
well on the right hand as on the left, he shutteth hypocrites
out of Christ's kingdom. On the left hand He shutteth out
the Jews, and all such as will work their own salvation, say-
ing, 'In Christ neither circumcision;' that is to say, no works,
no service, no worshipings, no kind of life in the world, but
faith, without any trust in works -or merits, availeth before God.
On the right hand He shutteth out all slothful and idle persons,
which say, If faith justify without works, then let us work
nothing, but let us only believe, and do what we list. Not
so, ye enemies of grace. Paul saith otherwise. And although
. it be true that only faith justifieth, yet he speaketh here of
faith in another respect; that is to say, that after it hath
justified, it is not idle, but occupied and exercised in working
through love. Paul therefore in this place setteth forth the
6
SABBATH-SCHOOL LESSON QUARTERLY
whole life of a Christian man, namely, that inwardly it con-
sisteth in faith toward God, and outwardly in charity [love]
and good works toward our neighbor. So that a man is a
perfect Christian inwardly through faith before God, who bath
no need of our works, and outwardly before men, whom our faith
profiteth nothing, but our charity [love] or our works."—"Com-
mentary on
Galatians," Martin Luther, pages 475, 476.
0
LESSON 11.—The Flood and the Preaching of Noah.
APRIL 11, 1908.
Questions.
1.
To what extent did apostasy prevail on the earth
before the Flood? How deep-seated was it? Gen. 6: 5.
2.
What was the inevitable outcome of such a course ?
Verse 7.
3.
How long a period of probation was granted to
the world? Verse 3.
4.
Through what agency was the destruction of the
earth to be accomplished? Verse 17.
5.
What was the character of Noah ? Verse 9. Com-
pare chapter 7: 1.
6.
What instruction did the Lord give to Noah ?
Gen. 6: 13, 14.
7.
What covenant of salvation did the Lord make
with Noah ? Verses 17, 18.
8.
How great a loss of life was there in the Flood ?
Chapter 7 : 21, 22.
9.
Who escaped from the general destruction ? Verse
23.
Compare 1 Peter 3 : 20.
10.
What did Noah preach as salvatio
-
,1 from impend-
ing destruction ? 2 Peter 2 : 5.
SABBATH-SCHOOL LESSON QUARTERLY
7
11.
What is the explanation of Noah's obedience and
of his salvation from destruction ? Heb. 11: 7.
12.
Ot what did he become the heir ? Same verse.
Suggestions for Additional Study.
What 'parallel has been drawn in the Scriptures be-
tween the destruction of the world in the time of Noah
and in the last day?
What was the test of Noah's faith?
In view of what did Noah preach righteousness?
Could he have been a preacher of righteousness in his
clay without proclaiming the impending destruction of
the world?
Was the Gospel of righteousness by faith preached
in Noah's time? In what setting was the message pro-
claimed? Could it have been procictimed at that time
apart from this special setting? What is the lesson
of this for our time and our message?
Notes.
"The world was in its infancy; yet iniquity had become so
deep and wide-spread that God could no longer -bear with it.
. . . Amid the prevailing corruption Methuselah, Noah, and
many others, labored to keep alive the knowledge of the true God,
and to stay the tide of moral evil. A hundred and twenty
years before the Flood, the Lord by a holy angel declared to
Noah His purpose, and directed him to build an ark. While.
building the ark he was to preach that God would bring a flood
of water upon the earth to destroy the wicked. Those who
would believe the message, and would prepare for that 'event
by repentance and reformation, should find pardon and be saved.
Enoch had repeated to his children what God had shown him
in regard to the Flood, and Methuselah and his sons, who lived to
hear the preaching of Noah, assisted in building the ark. .
"While Noah was giving his warning message to the world,
his works testified of his sincerity. It was thus that his faith
was perfected and made evident. He gave the world an example
8
SABBATH-SCHOOL LESSON QUARTERLY
of believing just what God says. All that he possessed, he in-
vested in the ark. As he began to construct that immense
boat on dry ground, multitudes came from every direction to
see the strange sight, and to hear the earnest, fervent words
of the singular preacher. Every
-
blow struck upon the ark was
a witness to the people. . . .
"A power attended his [Noah 's] words; for it was the voice
of God to man through His servant. Connection with God made
him strong in the strength of infinite power, while for one hundred
and twenty years his solemn voice fell
,
upon the ears of that
generation in regard to events, which, so far as human wisdom
could judge; were impossible. The world before the Flood
reasoned that for centuries the laws of nature bad been fixed.
The recurring seasons had come in their order. Heretofore rain
had never fallen; the earth bail been watered bj'
,
a mist or dew.
The rivers had never yet passed their boundaries, but had borne
their waters safely to the sea. Fixed decrees had kept the waters
from overflowing their banks.. But these reasoners . did not
recognize the hand of Him who had stayed the waters, saving,
`hitherto shalt thou come, but no further.'
"As time passed on, with no apparent change in nature, men
whose hearts had at times trembled with fear, began to be re-
assured. They reasoned, as many reason now, that nature is
above the God of nature, and that her laws are so firmly estab-
lished that God Himself could not change them. Reasoning that
if the message of Noah were correct, nature would be turned
out of her course, they made that message, in the minds of the
world, a delusion,—a grand deception. .
. They asserted
that if there were any truth in what Noah had said, the men of
renown,—the wise, the prudent, the great men,—would under-
stand the
matter."—"Patriarchs and Prophets," pages 92-97.
In Noah's time the experience of righteousness by faith had
been almost lost. Reason had taken the place of revelation, and
as a result "the earth was filled with violence." The only sal-
vation was in the message of righteousness proclaimed by Noah,
—a righteousness which was manifested by the works of faith
in preparing the ark. The keynote of Noah's message was the
impending Flood, and the test of faith in that day was to follow
the LOrd's instruction in the face of the ridicule of the wisdom
of this world. The result vindicated the message and proved that
"the wisdom of this world is foolishness with God."•
SABBATH -SCHOOL LESSON QUARTERLY
9
LESSON 111.—The Call of Abraham and the
Inheritance.-1.
APRIL 18, 1908.
Questions.
1.
From what was Abraham called to separate him-
self ? Gen. 12 : 1.
2.
What was offered to him in place of these things?
Same verse.
3.
What did God promise to make of this one man?
Verse 2.
4.
What would God's blessing do
,
for him? Same
verse.
5.
How wide-spread would be the benefits of the bless-
ing promised to Abraham? Verse 3.
6.
What inspired comment upon this promise shows
that it was the preaching of the Gospel of righteousness
by faith? Gal. 3 : 8.
7.
How did Abraham respond to this instruction
from the Lord? Gen. 12 : 4.
8.
To what country did the Lord guide Abraham?
Verse 6.
9.
What promise was then made to him? Verse 7.
10.
What reference did Abraham afterward make to
this promised seed? Gem 15 : 3.
11.
What explanation of this promise was then made?
Verse 4.
12.
What comparison was used to indicate the num-
ber of Abraham's seed? Verse 5.
13.
What did Abraham then do ? How did the Lord
regard his faith ? Verse 6.
10
SABBATH-SCHOOL LESSON QUARTERLY
14.
What was the ground of Abraham's confidence
in God? Rom. 4 : 20, 21.
15.
What is the explanation of Abraham's obedience
to the call of God? Heb. 11 : 8.
16.
How was it demonstrated that Abraham exer-
cised a genuine faith in the promises of God? Heb. 11:
17, 18.
17.
How much power did his faith see in God's prom-
ises? Verse 19.
18.
How did Abraham become righteous in the sight
of God? Rom. 4 : 3.
19.
How is this same fact again expressed? Rom.
4:21, 22.
20.
Of what benefit may Abraham's experience prove
to be to us ? Verses 23-25.
Notes.
"After the dispersion from Babel, idolatry again became well-
nigh universal, and the Lord finally left the hardened trans-
gressors to follow their evil ways, while He chose Abraham, of
the line of Shem, and made him the keeper of His law for future
generations. . . .
" The message of God came to Abraham, 'Get thee out of thy
country, and from thy kindred, and from thy father's house,
unto a land that I will show thee.' In order that God might
qualify him for his great work, as the keeper of the sacred ora-
cles, Abraham must be separated from the associations of his
early life. . . .
"Abraham's unquestioning obedience is one of the most
striking evidences of faith to be found in all the Bible. To
him, faith was 'the substance of things hoped for, the evidence
of things not seen.' Relying upon the divine promise, without
the least outward assurance of its fulfilment, he abandoned home
and kindred and native land, and went forth, he knew not whither,.
to follow where God should lead. . . .
"Of Abraham it is written that 'he was called the friend of
God,' the father of all them that believe.' The testimony of
God concerning this faithful patriarch is, 'Abraham obeyed My
SABBATH-SCHOOL LESSON QUARTERLY
11
voice, and kept My charge, My commandments, My statutes, and
My laws.' And again, I know him, that he will command his
children and his household after him, and they shall keep the
way of the Lord, to do justice and judgment; that the Lord may
bring upon Abraham that which He hath spoken of him.' It
was a high honor to which Abraham was called, that of being
the father of the people who for centuries were the guardians
and preservers of the truth of God for the world,—of that people
through whom all the nations of the earth should be blessed in
the advent of the promised Messiah. • But He who called the pa-
triarch judged him
.
worthy. It is God that speaks. He who
understands the thoughts afar off, and places the right estimate
upon men, says,
know him.' There would be, on the part of
Abraham, no betraying of the truth for selfish purposes. He
would keep the law, and deal justly and righteously. And he
would not only fear the Lord himself, but would cultivate re-
ligion in his home. He would instruct his family in righteous-
ness. The law of God would be the rule in his household: . . .
" Abraham believed God, and it was imputed unto him for
righteousness; and he was called the friend of God.' And Paul
says, 'They which are of faith, the same are the children of
Abraham.' But Abraham's faith was made manifest by his
works. . . . There are many who fail to understand the re-
lation of faith and works. They say, 'Only believe in Christ,
and you are safe. You have nothing to do with keeping the law.'
But genuine faith will be manifest in obedience. Said Christ
to the unbelieving Jews, `If ye were Abraham's children, ye would
do the works of Abraham.' And concerning the father of the
faithful, the Lord declares, Abraham obeyed My voice, and kept
My charge, My commandments, My statutes, and My laws.' Says
the apostle James, 'Faith, if it bath not works, is dead, being
alone.' And .John, who dwells so fully upon love, tells us, This
is the love of God, that we keep His commandments.'
"—"Pa-
triarchs and Prophets,'.' pages 105, 126, 140, 153, and 154.
It is plain that the call of- Abraham and his experience con-
stituted a message of righteousness by
-
faith to the world. It
was a divine call to reformation of character,—from the self-
life to the life of faith revealed in implicit obedience to God.
Like Noah, Abraham was a preacher of righteousness by faith.
As Noah's righteousness was the kind which manifested itself
in following the Lord fully, so Abraham's righteousness was
testified to by his obedience. "By faith Abraham, when he was
called, obeyed to go out." Heb. 11: 8, A.R.V. These same prin-
ciples are vital in the threefold message to-day. A people is
now being called out from the world to receive the inheritance,
12
SABBATH-SCHOOL LESSON QUARTERLY
and as their title to the heavenly country they must possess a
righteousness by faith such as Abraham revealed in his life of
obedience to the commandments of God. The Gospel preached
by Noah and Abraham was the same as is being proclaimed to
the world now, but in each case it is adapted to the demands
of the time. In every great Gospel movement, the preachers must
learn from God, through His word, how to apply the old-new
Gospel to the special needs of the hour.
0
LESSON IV.—The Call of Abraham and the
Inheritance.—II.
APRIL 25, 1908.
Questions.
1.
In what more definite form was the original prom-
ise of a country renewed to Abraham ? Gen. 13 : 14, 15.
2.
What other comparison was used to indicate the
number of his seed? Verse 16.
3.
What covenant did the Lord afterward make with
Abraham ? Gen. 17 : 7. How enduring was this cove-
nant?
4.
Under this covenant how long were Abraham and
his seed to retain the promised land? Verse 8.
5.
How much territory was included in the land
promised to Abraham and his seed ? Rom. 4 : 13.
6.
What is said concerning the fulfilment of this
promise during the life of Abraham ? Acts 7 : 2-5.
7.
To whom and through whom was the promise
primarily made ? Compare Gen. 12 : 7 with Gal. 3 : 16, 19.
8.
Who are the heirs of the promised inheritance ?
Gal. 3 : 29.
9.
On what basis is it determined who are the seed
SABBATH-SCHOOL LESSON QUARTERLY
13
of Abraham ? Rom. 9 : 7, 8. Compare Gal. 4 : 28 and
Acts 3 : 25.
10.
What brought to Abraham the promise that he
should be heir of the world ? Rom. 4 : 13.
11.
What enabled Abraham to spend his whole life as
a stranger in a land which had been promised him as
a possession ? IIeb. 11: 9, 10.
12.
Who, as children of Abraham, will share in the
benefits of this promise? Gal. 3: 6, 7.
13.
For what reason is the promise sure to all the
seed ? Rom. 4 : 16.
14.
What is inseparable from such a faith as Abraham
exercised ? Rom. 4 : 9.
15.
What will the Lord do in order to fulfil His prom-
ise to Abraham and his seed? Isa. 65: 17.
16.
What definite assurance have we concerning such
a fulfilment of the promise ? Rev. 21: 1..
17.
What will be the character of those who inherit
the land? Isa. 60 : 21. Compare 2 Peter 3: 13.
18.
When may we look for the fulfilment of the prom-
ise to the seed of Abraham ? Gal. 3 : 16, 19.
19.
For what then is the Threefold Message of Reve-
lation 14 a preparation? What must be proclaimed as
the basis of confidence for a share in the inheritance?
Suggestions for Additional Study.
Is there any connection between "the everlasting
Gospel" of Rev. 14: 6 and "the everlasting covenant"
made with 'Abraham ?
How will the experience of the people described in
Rev. 14 : 12 compare with the experience of Abraham ?
14
SABBATH-SCHOOL LESSON QUARTERLY
In what time are we living as regards the promise
to Abraham? Read Acts 7: 17.
What is the required condition upon which alone any
can claim a
.
share in what was promised to Abraham?
Read Rom. 4: 13 again.
What is the difference between the test of faith in
Abraham's time and in our time ?
Can any one share in the reward of righteousness
by faith until the Seed comes to whom the promise was
made ? Read Heb. 11: 39, 40.
Notes.
The Threefold Message of Revelation 14 is, the final proclama-
tion of the everlasting Gospel of righteousness by faith before the
promised inheritance is bestowed. This message calls upon all
to forsake all—country, home, and kindred—as Abraham did,
in order to be ready to share with Abraham in the possession of
the new earth.•' The faith of Abraham which was counted to him
for righteousness, worked in him the keeping of the command-
ments of God,. and the faith which will insure a share in the
inheritance will work the same result in this time when the Seed
to whom the promise was made is about to come to bestow upon
those who are one with Him all that was promised to Him. The
"great multitude, which no man could number" (Rev. 7: 9), is
the seed of Abraham, in fulfilment of Gen. 13: 16 and 15: 5.
0
LESSON V.—The Deliverance from Egypt.
MAY 2, 1908
Questions.
1. What led to the experience of bondage in Egypt?
If the descendants of Abraham had kept the cove.
nant, of which circumcision was a sign, they would never
have been seduced into idolatry, nor would. it have been
SABBATH-SCHOOL LESSON QUARTERLY
15
necessary for them to suffer a life of bondage in Egypt."
—"Patriarchs and Prophets," page 364.
2.
What was the Lord's message of deliverance to
His people? Ex. 6: 5, 6.
3.
How was the covenant with Abraham renewed
with his descendants? Verses 7, 8.
4.
What typical service was instituted just before
the children of Israel were delivered from Egypt? Ex.
12 : 21.
5.
What were the people directed to do with the
blood of the slain lamb ? Verse 7.
6.
What were they to do with the flesh? Verse 8.
7.
What promise was made to those who sprinkled
the blood as directed? Verse 13.
8.
What was the significance of this ordinance?
Rom. 3: 24, 25.
9.
What makes it clear that Moses, the leader of
Israel, understood the Gospel of Christ and the inher-
itance? Heb. 11 : 26.
10.
What did Moses exercise in thus turning his back
upon Egypt and its treasures? Verse 27. What sus-
tained him?
11.
What gave any real efficacy to his observance of
the passover ? Verse 28.
12.
What caused the difference in the experience of
the Israelites and the Egyptians at the Red Sea? Verse
29.
13: .What did the Lord expect of the people whom He
had delivered from bondage ? Ex. 16 : 28. What com-
mandment was the testing one? Verse 29. .
16
SABBATH-SCHOOL LESSON QUARTERLY
14.
With what statement did Jehovah introduce His
law which He gave to the people at Sinai ? Ex. 20: 2.
15.
What additional significance was then attached to
the sign of God's creative power ? Ans.—It became
the sign of His power to deliver. Deut. 5:.15.
16.
Of what, then, is the Sabbath a sign? Eze. 20: 12.
17.
Of what promise was the deliverance from Egypt
a fulfilment? Gen. 15: 13, 14.
18.
Of what experience is the deliverance from Egypt
a type ? Luke 1:68-75.
19.
Through whom is this deliverance from the bond-
age of sin obtained ? Gal. 1:3, 4.
Suggestions for Additional Study.
Why was it necessary that the child Jesus should
go down into Egypt ? Read Matt. 2: 13-15.
Note the evidences that the deliverance from Egypt
was by faith.
When will the song of Moses (Exodus 15) be sung
again ? What will it then be called ? Why ?
What parallel is there between the false miracles
wrought by the magicians of Egypt and those mentioned
in Rev. 13: 13, 14.
What has been the work of prophets in connection
with . some of the marked experiences of the people of
God ? Read Hosea 12 : 13 ; Ezra 6 : 14 ; Matt. 11: 7-9.
What might naturally be expected in this second advent
movement ?
Observe some of the lessons connected with the ex-
periences of the children of Israel ? Read 1 Cor. 10 : 1-11
and Heb. 3 : 16 to 4: 2.
SABBATH
1
SCHOOL LESSON QUARTERLY
17
Of what was the way out of Egypt a type ? Read
Isa. 11: 15, 16 and 51: 9-16.
Notes.
"Before obtaining freedom, the bondmen must show their faith
in the great deliverance about to be accomplished. The token
of blood must be placed upon their houses, and they must sep-
arate themselves and their families from the Egyptians, and
gather within their own dwellings. Had the Israelites disre-
garded in any particular the directions given them, and had they
neglected to separate their children from the Egyptians, had
they slain the lamb, but failed to strike the door-post with blood,
or had any gone out of their houses, they would not have been
secure. They might have honestly eli
eved that they had done
all that was necessary, but their sincerity would not have saved
them. All who failed to heed the Lord's directions, would lose
their first-born by the hand of the destroyer.
"By obedience the people were to give evidence of their faith.
So all who hope to be saved by the merits of the blood of Christ
should realize that they themselves have something to do in se-
curing their salvation. While it is Chrift only that can redeem
us from the penalty of transgression, we are to turn from sin
to obedience. Man is to be saved by faith, not by works; yet
his faith must be shown by his works. God has given His Son
to die as a propitiation for sin, He has manifested the light of
truth, the way of life, He has given facilities, ordinances, and
privileges; and now man must cooperate with these saving agen-
cies; he must appreciate and use the helps that God has provided,
—believe and obey all the divine requirements. . . .
"The Israelites obeyed the directions that God had given.
Swiftly and secretly they made their preparations for departure.
Their families were gathered, the paschal lamb was slain, the
flesh roasted with fire, the unleavened bread and bitter herbs
prepared. The father and priest of the household sprinkled the
blood upon the door-post, and joined the family within the dwell-
ing. In haste and silence the paschal lamb was eaten. In awe
the people prayed and watched, the heart of the eldest-born,
from the strong man down to the little child, throbbing with
indefinable dread. Fathers and mothers clasped in their arms
their loved first-born, as they thought of the fearful stroke that
was to fall that night. But no dwelling of Israel was visited
by the death-dealing angel. The sign of blood—the sign of a
Saviour 's protection—was on their doors and the destroyer en-
tered
not."—"Patriarchs and Prophets," pages 278, 279.
"The people were weary and terrified, yet if they had held
18
SABBATH-SCHOOL LESSON QUARTERLY
back when Moses bade them adyance, God would never have
opened the path for them. It was `by faith' that `they passed
through the Red Sea as by dry land.' In marching down to the
very water, they showed that they believed the word of God as
spoken by Moses. They did all that was in their power to do,
and then the Mighty One of Israel divided the sea to make a
path for their feet.
"The great lesson here taught is for all time. Often the
Christian life is beset by dangers, and duty seems hard to per-
form. The imagination pictures impending ruin before, and
bondage or death behind. Yet the voice of God speaks clearly,
`Go forward.' We should obey this command, even though our
eyes can not penetrate the darkness, and we feel the cold waves
about our feet. The obstacles that hinder our progress will
never disappear before a halting, doubting spirit. Those who
defer obedience till every shadow of uncertainty disappears, and
there remains no risk of failure or defeat, will never obey at
all. Unbelief whispers, 'Let us wait till the obstructions are
removed, and we can see our way clearly,' but faith courageously
urges an advance, hoping all things, believing all things.",--/d.
page 290.
LESSON VI.—The Restoration from Babylon.
MAY 9, 1908.
Questions.
1.
What explains the victory of Nebuchadnezzar,
king of Babylon, over Jerusalem? Dan. 1: 1, 2.
2.
What was the real cause of the captivity?
1
Chron.
9: L Compare 2 Chron. 36: 14-17.
3.
In what way is this transgression definitely de-
scribed? Eze. 22: 26, 29, 31.
4.
What did the Lord, have in mind in permitting
His people to go into captivity? Jer. 24 : 4, 5.
5.
What .was foretold concerning the outcome of the
captivity ? Verses 6, 7.
SABBATH-SCHOOL LESSON QUARTERLY
19
6.
What Gospel principle did the Lord declare
through the prophet Habakkuk ? Hab. 2: 4.
7.
What connection is there between this statement
and the fall of Babylon? Dan. 5 : 18, 20, 22-24, 30, 31.
8.
What connection is there between this same state-
ment and the restoration from Babylon ? Read Dan. 9 ;
note verses 2-5, 19.
9.
What definition of justification by faith shows
that the experience of the captivity was designed to
restore to the people righteousness by faith ?
Ans.—
"
What is justification by faith ?—It is the work of God
in laying the glory of man in the dust, and doing for
man that which it is not in his power to do for himself."
—"Special Testimonies," No. 9, page 62.
10.
What description is given of a revival of faith
among the people of God after the fall of Babylon?
Jer. 50: 4, 5.
11.
What indicates that the return to Jerusalem was
a matter of individual faith rather than a national
movement ? Ezra 1: 3; 2 : 1, 64, 65.
12.
What message was sent to the people during the
rebuilding of the temple, teaching dependence upon God
rather than upon themselves ? Zech. 4 : 6, 7.
13.
What message did the Lord send to His people
calling them out of Babylon as soon as the time of the
captivity was fulfilled? Jer. 51 : 6-10.
14.
What is the last call to • the people of God in
this generation? Rev. 18: 1-5.
15.
What was the experience of those who returned
from Babylon ? Neh. 9 : 38 ; 10: 28, 29.
20
SABBATH-SCHOOL LESSON QUARTERLY
16.
What will be true of those who come out of Baby-
lon in this generation? Rev. 14:‘12.
17.
What kind, of obedience only is acceptable to
God? Rom. 16: 25, 26.
Notes.
Forinalism and righteousness by works had so taken the place
of genuine religion among the people of God in Jerusalem that
it became necessary to abolish all the outward form of service,
abandon the temple to destruction, and send the people into
captivity to humble their pride and to teach them the essential
elements of righteousness by faith,—humility of spirit and a
sense of dependence upon God. After the restoration from Baby-
lon, the shekinah of glory—the outward token of the presence
of God—never appeared in the temple, but the worshipers were
taught to look for the bodily presence in the restored temple
of Him who was to manifest the glory of God in humanity.
Hag. 2: 6-9; John 1: 14. " This temple became desolate when
Jesus left it. Matt. 23: 38 to 24: 1. He who was the glory of
the temple is "the Lord our Righteousness," through whom the
glory of the Lord, lost by sin, is restored in believers, and this
is the experience of righteousness by faith. Read Jer.' 23 : 5, 6;
Rom. 3: 23, 24; 1 Cor. 1: 30; 2 Cor. 5: 21.
By studying the prophecy of Habakkuk and comparing it
with the fifth chapter of Daniel it is evident that the fall of
ancient Babylon was due to that pride of heart which puts
one's self in the place of God, and that the message of restor-
ation was the message of righteousness by faith. Modern Baby-
lon has put herself in the place of God, exhibiting the same pride
of heart (2 Thess. 2: 3, 4), and her fall is certain. Rev. 18: 21.
The message of restoration from modern Babylon must be the
message of righteousness by faith.
LESSON 1
7
11.—The Work of John the Baptist.—I.
MAY 16, 1908.
Questions.
1. What prophecy was given concerning a forerun-
ner of the Messiah ?- Mal. 4 : 5.
SABBATH-SCHOOL LESSON QUARTERLY
21
2.
How did Jesus interpret this prophecy to His
disciples? Matt. 17 : 10-13.
3.
What did John himself say of his mission ? John
1 : 22, 23. Compare Matt. 3 : 3 ; Mark 1 : 3 ; Luke 3 : 1-6.
4.
What were the fundamental truths of John's mes-
sage according to the prophecy
Isa. 40 : 6-10. Note
the two leading and contrasting statements, "All flesh
is grass," and "Behold your God."
5.
In what way did John expose the lack of genuine
experience of righteousness by faith on the part of the
Pharisees and Sadducees? Matt. 3: 7, 8.
6.
What statement by Jesus shows that his estimate
of their experience was correct ? Matt. 5 : 20.
7.
What was the test of righteousness which Jesus
demanded? Verse 19.
8.
How did John rebuke the Pharisees and Sadducees
for their confidence in the flesh ? Matt. 3 : 9.
9.
What portion of the message of the prophecy did
he thus interpret and apply? Isa. 40: 6.
10.
What test reveals the true children of Abraham ?
John 8:39.
11.
How is the same test expressed in other words ?
Gal. 3 : 7.
12.
How did the apostle Paul testify to his lack of
confidence in the flesh? Rom. 7 : 18.
13.
What experience is a necessary condition of en-
trance into the kingdom of God? John 3: 3, 5.
14.
Why are twice-born persons the only ones who
can be admitted to the kingdom of God ? John 3 : 6 and
1 Cor. 15 : 50.
22
SABBATH-SCHOOL LESSON QUARTERLY
15.
What are the evidences of the old life according
to the flesh ? Gal. 5 : 19-21.
16.
What are the proofs of the new birth? Verses
22, 23.
17.
How is it definitely shown that in preparing the
way of the Lord, according to the prophecy, John
preached the Gospel of the new birth? 1 Peter 1: 23-25.
18.
What connection is there between the experience
of righteousness and the new birth ? 1 John. 2 : 29.
19.
What then was the 'real theme of John's message
to prepare the way of the Lord? Read Matt. 21: 32.
Suggestions for Additional Study.
Why did John the Baptist say to the Pharisees that
he was not Elijah? John
.
1: 2L. Where did John get
his message?
What connection is there between the message of
comfort concerning the return from the Babylonish cap-
tivity and the preparation of the way for the coming of
the Messiah?
What made it easy for the religious teachers of that
time to reject the message of John the Baptist?
What was one marked feature of the work of John
the Baptist? John 10:41.
What lesson is taught in the fact that John the Bap-
tist was a temperance reformer ?
What assurance did John have that Jesus of Nazareth
was the Messiah for whom he was preparing the way?
Read John 1 : 29-34.
What definite time prophecy led to the general ex-
pectation of the Messiah in John's day ?
SABBATH-SCHOOL LESSON QUARTERLY
23
Notes.
"John was to go forth as Jehovah's messenger, to brin•
men the light of God. He must give a new direction to their
thoughts. He must impress them with the holiness of God's re-
quirements, and their need of His perfect righteousness. Such
a messenger must be holy. He must be a temple for the indwelling
Spirit of God. In order to fulfil his mission he must have a
sound physical constitution, and mental and spiritual strength.
Therefore it would be necessary for him to control the appe-
tites and passions. He must be able so to control all his powers
that he could stand among men as unmoved by surrounding cir-
cumstances .as the rocks and mountains of the wilderness.
-
"In the tune of John the Baptist, greed for riches, and the
love of luxury and display, had become wide-spread. Sensuous
pleasures, feasting, and drinking were causing physical disease
and degeneracy, benumbing the spiritual perceptions, and lessening
the sensibility to sin. JOhn was to stand as a reformer. By
his abstemious life and plain dress he was to rebuke the excesses
of his time. Hence the directions given to the parents of John,
—a lesson of temperance by an angel from the throne of heaven.",
—"Desire of Ages," Chapter
X.
"Isaiah's rapt portrayals of the Messiah's glory were his
[John's] study by day and by night,—the Branch from the
root of Jesse; a King to reign in righteousness, judging 'with
equity for the meek of the earth,' `a covert from the tempest,
. . . the shadow of a great rock in a weary land;' Israel no
longer to be termed 'Forsaken,' nor her land 'Desolate,' but to
be called of the Lord, 'My delight,' and her land 'Beulah! '
The heart of the lonely exile was filled with the glorious vision."
—Id.
"John proclaimed the coming of the Messiah, and called the
people to repentance. As a symbol of cleansing from sin, he
baptized them in the waters of the Jordan. Thus by a significant
cbject-lesson he declared that those who claimed to be the chosen
people of God were defiled by sin, and that without purification
of heart and life they could have no- part in the Messiah's king-
dom."—Id.
"In the time of John the Baptist, Christ was about to appear
as the Revealer of the character of God. His very presence would
make manifest to men their sin. Only as they were willing to
be purged from sin could they enter into fellowship with Him.
Oily the pure in heart could abide in His presence."—rd.
24
SABBATH-SCHOOL LESSON QUARTERLY
LESSON VIII.—The Work of John the Baptist.—II.
MAY 23, 1908.
Questions.
1.
What was the mission of John the Baptist ? John
1 : 6, 7.
2.
What testimony did John himself bear concern-
ing his work John 3 : 27, 28.
3.
How did John compare the Messiah with himself ?
Verse 30.
4.
lbw did John meet the questioning among the
people whether he might not be the Messiah? Luke
3 : 15, 16.
5.
What definite testimony did Jesus bear concerning
John and his work ? Matt. 11: 10, 11.
6.
What definite testimony did John bear concern-
ing Jesus and His work? John 1 : 29.
7.
What prophecy was thus interpreted and applied?
Isa. 53 : C.
8.
What would the Messiah be able to do for many by
bearing their iniquities ? Verse 11.
9.
With what statement did John point out the Mes-
siah to some of his own disciples ? John 1: 35, 36.
10.
What was this messenger of good tidings to Zion
and Jerusalem instructed to say? Isa. 40: 9, margin, or
A.R.V.
11.
In thus applying the expression, "Behold your
God," to ,TesuS of Nazareth, what great truth was taught?
Compare John 1: 1, 2, 14 ; 1 Tim. 3 : 16.
12.
Why was such testimony as this necessary? Ans.
SABBATH-SCHOOL LESSON QUARTER
L
Y
25
—His own people failed to realize who He was. Mark
6 : 2, 3.
13.
Of what was John's message a fulfilment? Mark
1: 2, 3.
14.
In a time of severe trial what inquiry did John
make of Jesus? Matt. 11: 2, 3.
15.
To what fulfilment of prophecy did Jesus appeal
in His answer? Verses 4, 5.
16.
What statement in the message of John the Bap-
tist shows that his work will not be fully completed until
the second advent? Compare Isa. 40 : 10 with Rev.
22: 12.
17.
Of what movement, then, is the work of John the
Baptist typical, and how is his message now being pro-
claimed?
. Suggestions for Additional Study.
The humility of John the Baptist, as he compared
himself with the Messiah, made him a suitable messenger
of the kingdom of righteousness.
•
Note the difference between John's estimate of him-
self and the estimate which Jesus placed upon him.
The message of John the Baptist was a very definite
one, and by his application of the expression "Behold
your God," he pointed out Jesus of Nazareth in the
place where He then was and indicated the work which
He came to do as the sacrifice for sin.
In the Threefold Message of Revelation 14 the ex-
pression "Behold your God" in its proper application
points out Jesus in the heavenly sanctuary as the High
26
SABBATH-SCHOOL LESSON QUARTERLY
Priest accomplishing His final work of atonement. There
is the same need of definiteness now as in John's time.
The voice which was once lifted up "with strength"
is heard again in the Threefold Message which is pro-
claimed "with a loud voice," and with which "another
angel" (Rev. 18 : 1) joins, crying "mightily with a
strong voice."
Every genuine movement in the development of the
Gospel can be tested by the prophecies. Amos 3 : 7.
The message of John the Baptist was a rebuke to
open sin and to formalism, and .pointed all to Jesus as
the only way to freedom from sin. Righteousness
through faith in Jesus Christ, and not through works,
or through fleshy descent, was the meaning of his teach-
ing.
Notes.
"Asaprophet, John was 'to turn the hearts of the fathers
to the children, and the disobedient to the wisdom of the just;
to make ready a people prepared for the Lord.' In preparing
the way for Christ's first advent, he was a representative of those
who are to prepare a people for our Lord's second coming. The
world is given to self-indulgence. Errors and fables abound.
Satan's snares for destroying souls are multiplied. All who would
pdrfect holiness in the fear of God, must learn the lessons of
temperance and self-control. The appetites and passions must
be held in subjection to the higher powers of the mind. This
self-discipline is essential to that mental strength and spiritual
insight which will enable us to understand and to practise the
sacred truths of. God's word. For this reason temperance finds
its place in the work of preparation for Christ's second coming."
—"Desire of Ages," Chapter X.
"All who become the subjects of Christ's kingdom, he [John]
said, would give evidence of faith and repentance. Kindness,
honesty, and fidelity would be seen in their lives. They would
minister to the needy and bring their offerings to God. They
would shield the defenseless, and give an example of virtue and
compassion. So the followers of Christ will give evidence of the
transforming power of the Holy Spirit. In the daily life, jus-
'SABBATH-SCHOOL LESSON QUARTERLY
27
tice, mercy and the love of God will be seen. Otherwise they
are like the chaff, that is given to the fire."—Id.
"John had been deeply moved as he saw Jesus bowed as a
suppliant [at the time of His baptism] pleading with tears for
the approval of the Father. As the glory of God encircled Him,
and the voice from heaven was heard, John recognized the token
which God had promised. He knew that it was the world's
Redeemer whom he had baptized. The Holy Spirit rested upon
him, and with outstretched hand pointing to Jesus, he cried, 'Be-
hold the Lamb of God, which taketh away the sin of the
world.'
"—Id.
LESSON 1X.—The Reformation from Popery.
MAY 30, 1908.
Questions.
1.
What warning was given concerning a great
apostasy before the day of Christ should come ? 2 Thess.
2 : 3.
2.
Who would stand forth prominently in this great
apostasy ? Same verse.
3.
How would the man of sin conduct himself ?
Verse 4.
4.
To what extent would he carry his self-exaltation ?
Same verse.
5.
What phrase expresses the nature of this great
apostasy ? Verse 7.
6.
When contrasted to this, what phrase defines the
central truth of the Gospel? 1 Tim. 3 : 16.
7.
Who is "that man of sin" ?
Ans.—"
That Paul's
`mystery of iniquity,' as described in 2 Thess. 2 :7, has
its counterpart in the church of Rome [or the Papacy]
no man of candid mind, who has carefully examined
28
SABBATH-SCHOOL LESSON QUARTERLY
the subject, can easily doubt. Such was the impression
made by that account on the mind of the great Sir
Matthew Hale, no mean judge of evidence, that he used
to say that if the apostolic description were inserted
in the public
Hue and Cry
any constable in the realm
would be warranted in seizing, wherever he found him,
the Bishop of Rome as the head of that 'mystery of
iniquity.'
"—"The Two Babylons," by Alexander His-
lop, page 4.
8.
What is the fundamental doctrine of the Papacy ?
Ans.—"That
the 'pope is the vicar of Christ' is the
corner-stone of the papal church."—J.
A. Wylie, author
of "The History of Protestantism."
9.
What is the teaching of the Papacy concerning
the fundamental truth of the. Gospel—justification by
faith?
Ans.—"
These texts [previously quoted], all of
which refer to saving faith, prove beyond doubt that
not
trust
in Christ for
personal salvation
but the
faith
of the creed, the faith in revealed truths, the faith of
the Gospel,
as St. Paul calls it (Phil. 1: 27),
is the faith
availing for justification."—"Catholic Belief"
(a book
written and published by Roman Catholics and approved
by Catholic authority),
pages 370, 371.
10.
What was the real cause of the falling away?
Ans.—" The church had fallen because the great doc-
trines of justification by faith in the Saviour had been
taken away from
her."—D'Aubigne's "History of the
Reformation"
(American Tract Society Edition),
vol. 1,
page 90.
11.. What doctrine of the. Scripture furnished the basis
SABBATH-SCHOOL LESSON QUARTERLY
29
of the Reformation ? Rom. 1: 17.
Ans.—"
This wonder-
ful text [" The just shall live by faith"] had a mys-
terious influence on the life of Luther. It was a
creative
sentence both for the reformer and the Reformation."
—Id., page 198.
12.
What is the attitude of the Roman Catholic
church toward tradition?
Ans.—"Though
these two
divine streams [the Bible and tradition] are in them-
selves, on account of their divine origin, of equal sacred-
ness, and are both full of revealed truths, still, of the
two, tradition is to us more clear and
safe."—"Catholic
Belief," page 45.
13.
How was the authority of the Bible exalted in the
Reformation? Ans.—"The Bible had molded the re-
former and begun the Reformation. Luther needed not
the testimony of the church in order to believe. His
faith had come from the Bible itself ; from within, and
not from without. He was so intimately convinced that
the evangelical doctrine was immovably founded on the
word of God, that in his eye all external authority was
useless."—D'Aubigne's
"History of the Reformation,"
vol. 1, page 310.
14.
What vital principles were thus recognized in the
Reformation from popery? Eph. 2: 8, 9 and Acts 20: 32.
Suggestions for Additional Study.
Protestantism, which had its birth at the Reforma-
tion, is, or ought to be, a constant protest against
apostasy.
Any reform movement which is based upon the au-
30
SABBATH-SCHOOL LESSON QUARTERLY
thority of the word of God will necessarily emphasize
the doctrine of justification by faith.
Inasmuch as the Papacy teaches the same doctrine
now as in the sixteenth century, there is the same need
of a message against such perversions of. the truth.
The influential denominations of the present day have
lost the power to prOtest against fhe great apostasy by
standing upon papal ground in the acceptance of tradi-
tion and the authority of the church in place of the
word of God.
What is the difference between the teaching of justi-
fication by faith in the time of Luther and in this Three-
fold Message?
The principles laid down by the reformers are pre-
served in this advent movement, but the application of
these principles must he made in view of the greater
light which is now shining.
Notes.
"The doctrine of `justification through faith alone' is the
oldest theological truth in the world. We can trace it, wearing
the very form it still bears, in the patriarchal age. The apostle
tells us that God preached this truth unto Abraham. It was
preached by type and shadow to the Old Testament church; and
when the altars and sacrifices of the legal economy were no more,
this great truth was published far and wide throughout the world
by the pen and tongues of apostles. After being lost by all,
save a chosen few, it broke out with a new and glorious effulgence
upon the world in the preaching of Luther. It is the grand cen-
tral truth of Christianity; it is, in short, the Gospel. . . .
"Herein we may trace the essential and eternal difference
between the Gospel and popery,—between the Reformation and
Rome. The Reformation ascribed all the glory of man's salva-
tion to God,—Rome ascribed it to the church. Salvation of God
and
salvation
of man are the two opposite poles around which
are ranged respectively all true and all false systems of religion.
Popery placed salvation in the church, and taught men to look
for it through the sacraments; the Reformation placed salvation
SABBATH-SCHOOL LESSON QUARTERLY
31
in Christ, and taught men that it was to be obtained through
faith. 'By grace are ye saved, through faith, and that not of
yourselves,—it is the gift of God.' The development of the grand
primordial truth—salvation of grace—has constituted the history
of the church. This truth gave being to the patriarchal religion;
it formed the vital element in the Mosaic economy; it consti-
tuted the glory of primitive Christianity; and if was it that gave
maturity and strength to the Reformation. With one voice
Calvin, Luther, and Zwingle did homage to God
,
as the Author of
man's salvation. The motley host of wrangling theologians which
met at Trent made man his own saviour by extolling the efficacy
and merit of good works."--"
The Papacy," by J. A. Wylie,
pages 286, 087.
"The mystery of godliness is God humbling Himself to be-
come man; the mystery of iniquity is man exalting himself to
become God. The mystery of godliness is loyalty; the Son of
God, through the Holy Spirit, rendering perfect obedience to
the will and the word of the Father: the mystery of iniquity is
lawlessness,
anomie;
the son of perdition, through the `spirit
that now worketh in the children of disobedience,' subverting
God's law, and rule, and order in the church. In the one we see
Christ emptying Himself of His glory; in the other we see anti-
christ filling himself with his glory."—Dr.
Gordon.
•
LESSON X.—The Second Advent Movement—The
Last Go4el Message.
JUNE 6, 1908.
Questions.
1.
By what formal announcement does "another
mighty angel" make known the purpose of God to bring
the work of the Gospel to a conclusion? Rev. 10 : 5, 6.
Compare R.V. margin, and A.R.V.
2.
What time is announced for the finishing of "the
mystery of God."? Verse 7.
3.
What proclamation was made in heaven when the
seventh angel sounded? Rev. 11: 15.
32
SABBATH-SCHOOL LESSON QUARTERLY
4.
What notable events occur under the sounding of
the seventh angel? Verse 18.
5.
How is the time of the Threefold MesSage of Rev-
elation 14 thus established? Rev. 14:7.
Note.—The
"hour of His judgment" and "the time of the dead that
they should be judged" refer to the same event under
the sounding of the seventh trumpet, when the mystery
of God is to be finished
6.
In view of what event is this Threefold Message
proclaimed? Verse 14.
7.
How is the work of the judgment definitely de-
scribed in prophecy? Dan. 7: 9, 10.
8.
How was the work of the judgment foreshadowed
in that typical service which was " a figure for the time
then present"? Ans.—By the day of atonement. Read
Lev. 16: 29-34 and Lev. 23: 26-30.
9.
At the close of what prophetic period does this
cleansing work begin? Dan. 8 : 14.
10.
When did this prophetic period close?
Ans.-
1844. See Sabbath-school lesson for Nov. 30, 1907, for
proof.
11.
While the sanctuary in heaven is being cleansed,
what work should be accomplished for believers on the
earth?
;Ans.—"While
the investigative judgment is
going forward in heaven, while the sins of penitent
believers are being removed from the sanctuary, there
is to be a special work of purification, of putting away
of sin, among God's people upon earth."—"Great
Con-
troversy," page 425.
§AEBATH!SCHOOL
bEgso.N
.
QUARTERLY
33
12.
What is the divine method for putting away sin?
Compare Dan. 4: 27 with Rom
.
. 3: 23-25.
13.
What, then, should be the theme of the last Gos-
pel message which is to prepare a people to stand.in the
judgment hour and to meet the Lord when He comes?
Suggestions for Additional Study.
Read other prophecies which show that the High
Priest is about to close His ministry in the heavenly
sanctuary and to take the kingdom.
Why is it necessary that the unchanged law of God
should be presented to the people on the proclamation
of this last Gospel message ?
In this seventh and last reform movement in the de-
velopment of the Gospel the same fundamental truth of
righteousness by faith which has characterized all the
past movements is to be proclaimed to all the world
"with a loud voice."
Only the message of the complete righteousness of
Christ, received by faith, can give boldness in this time'
of judgment. Read 1 John 4 : 17.
Notes.
"Men can not with impunity reject the warnings which God
in mercy sends to them. A message was sent from Heaven to
the world in Noah's day, and their salvation depended upon the
manner in which they treated that message. Because they rejected
the warning, the Spirit of God was withdrawn from the sinful
race, and they perished in the waters of the Flood. In the time
of Abraham, mercy ceased to plead with the guilty inhabitants
of Sodom, and all but Lot with his wife and two daughters were
consumed by the fire sent clown from heaven. So in the days of
Christ. The Son of God declared to the believing Jews of that
generation, 'Your house is left unto you desolate.' Looking
down to the last clays, the same infinite Power declares, concern-
ing those who received not the love of the truth, that they
34
SABBATH-SCHOOL LESSON QUARTERLY
might be saved,' `For this cause God shall send them strong de
lusion, that they should believe a lie; that they all might be
damned who believed not the truth, but had pleasure in unright-
eousness.' As they reject the teachings of His word, God with-
draws His Spirit, and leaves them to the deceptions which they
love."—"
Great Controversy," page 431.
"The experience of the disciples who preached 'the Gospel of
the kingdom' at the first advent of Christ, has its counterpart
in the experience of those who proclaimed the message. of His
second advent. As the disciples
-
Went out preaching, `the time
is fulfilled, the kingdom of God is at hand,' so Miller and his
associates proclaimed that the longest and last prophetic period
brought to view in the Bible was about to expire, that the judg-
ment was at hand, and the everlasting kingdom was to be ushered
in. The preaching of the disciples in regard to the time was
based on the seventy weeks of Daniel 9. The message given by
Miller and his associates announced the termination of the 2,300
days of Dan. 8: 14 of which the seventy weeks form a part.
The preaching of each was based upon the fulfilment of a dif-
ferent portion of the same great prophetic period.
"—Id.,
page 351.
"The work of the investigative judgment and the blotting
out of sins is to be accomplished before the second advent of
the Lord. Since the dead are to be judged out of the 'things
written in the books, it is impossible that the sins of men should
he blotted out until after the judgment at which their cases
are to be investigated. But the apostle Peter distinctly states
that the sins of believers will be blotted out `when the times of
refreshing shall come from the presence of the Lord; and He
shall send Jesus Christ.' When the investigative judgment closes,
Christ will come, and His reward is with Hini to give to every
man as his work shall be."--Id.,
page 485.
It follows from this
paragraph that the message of the judgment hour is the last
Gospel message.
"The subject of the sanctuary and the investigative judg-
ment should be clearly understood by the people of God. All
need a knowledge for themselves of the position and work of
their great High Priest. Otherwise, it will be impossible for
them to exercise the faith which is essential for this time, or
to occupy the position which God designs them to
page 488.
SABBATH-SCHOOL LESSON QUARTERLY
35
LESSON XI.—The Second Advent Movement—A Mes-
sage against the Beast and His Image.
JUNE 13, 1908:
Questions.
1.
What threefold prophetic description is given of
the same power which opposes God and His truth? Dan.
: 7, 8, 23-25; 2 Thess. 2 : 3, 4; Rev. 13 : 1-8.
2.
What other power'unites in the same work? Rev.
13 : 11-15.
3.
What power is symbolized by the first beast of
Revelation 13? Ans.—" This symbol, as most Protes-
tants have believed, represents the Papacy, which suc-
ceeded to the power and seat and authority once pos-
sessed by the ancient Roman empire."—"Great
Con-
troversy," page 439. ,
4.
What nation is represented by the two-horned
beast?
ins.—`
One nation, and only one, meets the
spedifications of this prophecy; it points unmistakably
to the United States of America."---Id.,
page 440.
5.
What is the
:
origin and the source of power of
the image of the beast? Rev. 13 : 14, 15.
6.
What indicates the degree of self-exaltation re-
vealed by the man of sin? 2 Thess. 2: 4.
7.
What has this self-exaltation led the Papacy to
think to do? Daii. 7 : 25. Compare R.V. and A.R.V.
8.
To what extent does false worship prevail during
the time of the first beast and the two-horned beast Of
Revelation 13? Rev. 13 : 4, 8, 12, 15.
9.
What message calling the people to the true wor-
ship of God exposes this apostasy? Rev. 14 : 6, 7.
36
SABBATH-SCHOOL LESSON QUARTERLY
10.
What terrible warning constitutes a part of this
message? Verses 9, 10.
11.
What will be the distinguishing characteristic
of those who heed the warning and worship God in spirit
and truth ? Verse 12.
12.
To what will this keeping of the law of God be a
testimony I Rom. 3 : 21, 22.
13.
What, then, is the fundamental and essential truth
in the Gospel message against the beast and his image?
Suggestions for Additional Study.
How wide-spread is the influence of the Papacy ?
Rev. 13 :8. How wide-spread is the influence of the two-
horned beast? Verse 14. How wide-spread should be
the Threefold Message against the beast and his image ?
A person or an organization may show disregard of,
and even contempt for, God's law by refusing to obey
it, but one exalts himself above God by attempting to
change His law.
Worship and service are the same (Matt. 4: 10), and
therefore the call to the true worship of God means a
restoration of the true service of God which has been
displaced by the worship and service of the beast and
his image.
The Son of God is God both in His character and in
the very nature of His being. Read Heb. 1: 8 and John
1: 1. The union of His divinity with humanity con-
stitutes the mystery of godliness. In the mystery of
iniquity, the man of sin sets himself forth as God, claim-
ing to be the vicegerent of the Son of God. This is
Satan's great counterfeit.
SABBATH-SCHOOL. LESSON QUARTERLY
37
A changed law can not witness to the righteousness of
God. Perfect righteousness demands a perfect law.
The character and government of God are at stake
in the message against the beast and his image.
Notes.
"When the early church became corrupted by departing from
the simplicity of the Gospel, and accepting heathen rites and
customs, she lost the Spirit and power of God; and in order to
control the
.
consciences of the people she sought the support
of the secular power. The result was the Papacy, a church that
controlled the power of the state, and employed it to further her
own ends, especially for the punishment of heresy.' In order
for the United States to form an image of the beast, the re-
ligious power must so control the civil government that the
authority of the state will also be employed by the church to
accomplish her own ends.. .
It was apostasy that led the
early church to seek the aid of
.
the civil government, and this
prepared the way for the development of the Papacy,—the beast.
Said Paul, There shall come a falling away, . . . and that
man of sin be revealed.' So apostasy in the church will prepare
the way for the image of the beast. And the Bible declares that
before the coming of the Lord there will exist a state of religious
declension similar to that in the first centuries."—"
Great Con-
troversy," pages 444, 445.
"After the warning against the worship of the beast and his
image, the prophecy declares, 'Here are they that keep the com-
mandments of God, and the faith of Jesus.' Since those who
keep God 's commandments are thus placed in contrast with those
that worship the beast and
.
his image and receive his mark, it
follows that the keeping of God's law, on the one hand, and
its violation, on the other, will make the distinction between
the worshipers of God and the worshipers of the beast. The
special characteristic of the beast, and therefore of his image,
is the breaking of God's commandments. Says Daniel of the
little horn, the Papacy, He shall think to change times and the
law.' And Paul styled the same power the man of sin,' who
was to exalt himself above God. One prophecy is a complement
of the other. Only by changing God's law could the Papacy
exalt itself above God; whoever should understandingly keep
the law as thus changed would be giving supreme honor to that
power by which the change was made."—Id.,
page 446.
The
commandments of God are righteousness (Ps. 119: 172), and
the experience of keeping them is the experience of righteous-
38
SABBATH-SCHOOL LFSSON QUARTERLY
ness. Dent. 6: 25. But it is by faith that the law of God is
kept (Rom. 3: 31), and therefore that which marks the distinction
between the worshipers of the beast and the worshipers of God
is the keeping of the commandments of God—righteousness by
faith; and the message against the beast and his image must be
the message of righteousness by faith.
LESSON XII.—The Second Advent Movement—The
Everlasting Gospel.
JUNE 20, 1908.
Questions.
1.
In what promise was the Gospel first preached?
Gen.
-
3: 15.
2.
In what promise was the Gospel preached unto
Abraham? Gal. 3: 8.
3.
In preaching the Gospel who is proclaimed? Rom.
1: 1, 3. 1 Cor. 1: 23.
4.
In preaching the Gospel what is proclaimed?
Rom. 1:16, 17. 2 Peter 2: 5.
5.
How closely are Christ and righteousness united
in the Gospel? Jer. 23:5, 6; 1 Cor. 1 :30; Rom.10:4.
6.
From what teaching of the Scriptures is it clear
that there can be only one genuine Gospel of Christ?
Gal. 1: 6-8.
7.
What is proclaimed as the last message to the
world? Rev. 14: 6.
8.
What is the first step in the presentation of the
everlasting Gospel as a Threefold Message? Verse 7.
9.
What is the second step? Verse 8.
10.
What is the third step ? Verses 9, 10.
SABBATH-SCHOOL LESSON QUARTERLY
39
11.
From what we have learned concerning the nature
of the Gospel, what must be the main theme of the Three-
fold Message of Rev. 14 : 6-12 ?
12.
When the message of Christ and His righteousness
has been presented in the setting of the Threefold
Message, what will be true of the people who receive it?
Verse 12.
13.
Of what does the keeping of the commandments
become a testimony John 14 : 21; Rom. 3 : 21.
14.
For what event is the message of Christ and His
righteousness in the setting of Rev. 14: 6-12 •to be the
preparation ? Rev. 14 : 14.
15.
What will be the keynote for the message of
Christ and His righteousness as the everlasting Gospel
for this generation ?
Ans.—"
The return of Christ to
our world will not be long delayed. Let this be the
keynote of every
message."—"Testimonies," vol. 6,
page 406.
Notes.
That the everlasting Gospel for this generation, as proclaimed
in the Threefold Message of Rev. 14: 6-12, is to be a message of
righteousness by faith has been made clear by the study of the
Scriptures. The spirit of prophecy bears testimony to the same
effect. This is expressly stated in the following extract which
deals with the message presented at the General Conference at
Minneapolis
in
1888: "This message was to bring more prom-
inently before the world the uplifted Saviour, the Sacrifice for
the sins of the whole world. It presented justification through
faith in the Surety; it invited the people to receive the right-
eousness of Christ, which is made manifest in obedience to all
the commandments of God. Many had lost sight of Jesus. They
needed to have their eyes directed to His divine person, His
merits, and His changeless love for the human family. All power
is given into His hands, that He may dispense rich gifts unto
men, imparting the priceless gift of His own righteousness to
the helpless human agent. This is the message that God coni-
40
SABBATH-SCHOOL LESSON QUARTERLY'
manded. to be given to the world. It is the third angel's mes-
sage, which is to be proclaimed with a loud voice, and attended
with the outpouring of His Spirit in a large measure."—"Special
Testimony to Battle Creek Church," published in 1896, pages
35, 86.
Righteousness by faith is to be proclaimed to the people of
this generation, not as an abstract truth but as a living experience
which will be revealed in keeping all the commandments of God.
The third angel's message is such a presentation of the funda-
mental truth of righteousness by faith as will recover truths
which have been set aside, restore in their original purity those
truths which have been perverted, and present the complete Gos-
pel according to the outline given in Rev. 14: 6-12 in such a'
way as "to make ready a people prepared for the Lord."
LESSON XIII.—A Review.
•
JUNE 27, 1908.
Questions.
1.
What is revealed in the Gospel ? Rom. 1: 16, 17.
2.
What brought salvation to Noah and his family,
and what did he preach in view of the impending' de-
struction of the world? Heb. 11: 7. 2 Peter 2 : 5.
3.
When the Gospel was preached to Abraham how
did he relate himself to it ? Gal. 3 : 8 ; Gen. 15 : 6.
4.
How was Abraham's faith manifested ? Heb.
11 : 8.
5.
Upon what "is based the promised inheritance,
the new earth ? Gal. 3 : 18 ; Rom. 4 : 13.
6.
What will be the experience of those who are per-
mitted to share in the benefits of this promise ? Gal.
3 : 6, 7 ; Rom. 4 : 16 ; Gal. 3 : 29.
7.
What was manifested on the part of the people
SABBATH-SCHOOL. LESSON QUARTERLY
41
of God in the deliverance from Egypt and the conquest
of Canaan? Heb. 11 : 23-30.
8.
What caused the downfall of ancient Babylon ?
Dan. 5: 18, 20, 22-24, 30, 31.
9.
Upon what opposite experience was the deliverance
from Babylon based?? Hab. 2: 4..
10.
What was the work of John the Baptist? Luke
1: 17.
11.
What prophecy formed the basis of his message ?
John 1: 23; Isa. 40: 6-10.
12.
How is it shown in his teaching of this message
that it demanded personal faith in Christ and His
righteousness? Matt. 3 :9; John 1: 29:
13.
In what movement is the message of John the
Baptist again proclaimed and his work completed?
Isa. 40: 10; Rev. 22: 12.
14.
What fundamental Gospel principle was the foun-
dation of the Reformation from popery in the sixteenth
century? Read Lesson Nine.
15.
What impending event gives special force to the
final proclamation of the Gospel'? Rev. 14: 6, 7.
16.
What work is carried, forward while this last mes-
sage is going to the world ? Dan. 8: 13, 14.
17.
What warning constitutes a part of this Three-
fold Message? Rev. 14: 9, 10.
18.
To whose worship is the world called by the
preaching of the everlasting Gospel? Verses 6; 7.
19.
Since there is only one Gospel, what must be re-
vealed in the preaching of the last Gospel message?
R.om. 1: 16, 17.
42
SABBATH-SCHOOL LESSON QUARTERLY
Notes.
In the history of the Gospel there have been seven great re-
form movements:
1.
The Flood and the preaching of Noah.
2.
The call of Abraham.
3.
The deliverance from Egypt.
4.
The restoration from Babylon.
5.
The message of John the Baptist.
6.
The reformation .of the sixteenth century.
7.
The great second advent movement.
Each has been a movement to present the Gospel of right-
eousness by faith in its purity and power.
This series of lessons ought to make it clear that this last
Gospel message is in line with the preaching of the Gospel in all
the great crises of history in the past, and that it must neces-
sarily be a proclamation of righteousness by faith. In this
generation the everlasting Gospel is to be presented according
to the outline given in Rev. 14: 6-12, and in view of the impending
destruction of the world and the setting up of the everlasting
kingdom of God at the second advent of Christ. This will give
a freshness and power to this great doctrine, and enable it to
meet the needs of this time in restoring and placing in their
proper setting all the truths which have been either perverted
or set aside altogether in the great apostasy.
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